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I  THEOLOGICAL  SEMINARY,  | 
%  Princeton,  N.  J.    y"^ 


^ 


Bequeathed  by  the  Hon.  E.  BOUDINOT,  LL.D. 


I  Cftse.,    Division,,, 

fo  Shelf,  serj^ 


■''i\ 


■>.  r*f/ 


AN 
ILLUSTRATION 

OF 

SOME  DIFFICULT  PASSAGES  OF  SCRIPTURE, 

ON    THE    DOCTRINE    OF 

Abfolute  Predeftination  : 

ATTEMPTED    IN    A 

SERMON. 

Piihlijhedby  rcqucfi  oj  many  hearers. 


7 

By  WILLIAM  WOODBRIDGE,  A.  M. 


®  hcufs  pf  Ifrael  !  are  cot  mj  ways  equal  ?  Are  not 
jour  v/sys  unequal  ? 

Repent  3nd  turn  yootfelves  from  all  your  tranfiJief- 
fions  ;  /s  tar^U'lj  Jhall  not  he  your  ruin.  For,  I 
liave  no  pleajvre  in  the  death  oi  him  that  dicth, 
faith  the  Lord  God  j  ivkerefirs  turn  and  live 
ye,  Ezek,  xviii.  29,  32, 


Middleiozvn  : 
PRINTED  BY  T.  &  J,  B.  DUNNING. 


1805. 


A  Sermon, 


Ephejians  i.  l  ith, 
in  whom  alfo  we  have  obtained  an   inheritance,  beikc    predks- 

TIWATED  ACCORDING  TO  THE  PURPOSE  OF  HIM  WHO 
WORKETH  ALL  THINGS  AFTBR  THE  COUNIEL  OF  HIS 
OWN  WILL. 

GOD,  the  Creator,  gives  and  continues  the  pow- 
ers of  natural  and  moral  afiion  to  his  crea- 
tures. 

In  his  providential  government  of  the  natural  and 
moral  world,  (ome  aftions  and  events  are  ordered 
and  executed  by  his  immediate  influence  ;  fome 
take  place  according  to  the  eflablilhed  laws  of  na- 
ture }  and  fome  are  fuffered—thsit  is,  are  not  prevent' 
ed.  All  a6lions  and  events  under  the  providential 
government  of  the  world  are,  in  this  fcripture  fenfc 
of  the  words,  afcribed  to  the  divine  agency  :  fo  the 
Lord  fmote  the  iirfl  born  of  Egypt,  took  away  the 
fubftance  of  Job,  fufFered  the  demons  to  enter  into 
the  fwine,  and  all  nations  to  walk  in  their  own 
ways. 

God,  the  only  wife,  cannot  err  :  God,  the  impartial 
Judge  of  all  the  earth,  inu/l,/rom  necejfity,  do  tight. 
Far  from  our  thought,  therefore,  be  every  idea  of 
arbitrary  fovereignty  exercifed  by  defpotic  men,  when 
we  confider  the  government  of  the  all  perfe6l  God, 
working  all  things  after  the  counfel  of  his  own  will. 
To  be  mifled,  or  to  miflead  others,  on  this  fubjeft  is 
awfully  hazdfdous.  We  tread  on  holy  ground.— 
Let  us  not  weakly,  nor  wickedly  reprefent  the  agency 


of  the  Moft  High  equally  concerned  in  moral  good 
and  evil ;  for  the  fcriptures  clearly  point  out  the  fenfc 
in  which  we  ought  to  fay  of  aftions  and  events^ 
"  The  Lord  halh  done  it." 

By  the  words  of  our  text  we  are  led  to  confider 
all  things  in  the  creation,  government  ?ir\(\  redemption 
of  the  world  fo  ordered,  and  direfted-Io  fuffejed 
and  executed,  in  exaft  conformity  to  the  plan,fin- 
iflied  in  the  divine  mind  before  the  foundation  of 
ihe  world. 

This  plan  in  our  text  is  called  the  counjel  of  God's 
oion  will ;  and  all  the  events  of  time,  with  their  con- 
fequences  in  eternity,  are  but  the  efFe6s  of  their 
caufe,  the  eternal  counfel  of  God  foto  dirdt^  or  not 
prevent  them. 

Some  introdu6lory  remarks  may  be  very  ufeful 
and  proper  before  we  attempt  any  illuftr.ation  of  our 
fubjea. 

1.  The  counfel  of  God,  and  his  judgments,  to 
man  who  is  of  yeflerday  and  knoweth  comprehenjivs- 
ly  and  comparatively   nothing,,  are  a  mighty  and  un- 

JathomaMe  deep.  If  the  properties  of  the  fmalleft 
vegetable  feed,  or  even  an  atom  cannot  be  perfect- 
ly known  by  the  greateft  philofopher,  how  muft  a 
plan,  comprifing  numberlefs  beings,  and  the  injinite 
variety  of  things— di  plan  wide  as  the  univerfe,  and 
cndiefs  as  eternity— iurpafs  all  finite  undcrilanding  ! 

2.  We  can  know  nothing  more  of  this  plan  than 
God  is  pleafed  to  manifeft  by  the  word  of  prophecy, 
and  the  works  of  providence.  ^'  Who  hath  been 
his  counfellor  ?" 

3.  Time,  without  origin  or  end,  can  be  compre- 
hended only  by  the  high  and  lofty  one  that  inhabiteth 
eternity.  To  God,  therefore,  all  things  are  manifeft  at 
one  fingle  viezo.  The  events  before  time,  in  time 
and  through  all  future  eternity,  are  forefeen  by  the 
Omnifcient  Gcd.  *'  He  knoweth  the  end  from  the 
beginning," 


5 

4.  In  that  infinite  mind,  which  viev/s  at  once  all 
pail,  allprefent,  and  all  px)irible  thingSj  there  can  be 
nei{her  memory  nor  deiiberation. 

The  wifdom  of  man  then,  cannot  determine  that  j||^ 
foreknowledge    ^5   noi  the.  canfe  of  the    counfcl    o*^^- 
God.     Let  not   men    dare  to   "  darken  this  counfel 
by  words  without  knowledge.'' 

5.  The  fcriptures  teach  us,  that  whenever  any 
event  is  deterniined  in  the  divine  counfels,  the  caufes 
and  means.,  the  conditions  and  co7ifequinces  are  aljo  de- 
termined. 

The  connexion  is  infcparable,  and  promifes  and 
threatnings,  are  conditionally  made.  David  in  Kei- 
Jah— Saul  whom  God  "would  have  eftat>liRied  ia 
his  kmgdom"---Hezekiah -and  Paul  with  his  fhip- 
wrecked  companions,  who  were  to  be  preferved  and 
could  not  be  laved  unlefs  all  remained  in  the  fliip> 
are  witnefles  of  this. 

6.  The  plan,  or  counfel  of  GodVov;n  will,  is  one, 
— The  ohjel't  of  that  plan  is  one  ;  viz.  the  Creator's 
glory,  which  is  the  creation's  bolinefs  and  confequent 
happinets.  Obedience  brings  glory  to  God  in  the 
highe[l---peace  on  earth,  and  goodwill  to  men. 

The  counfel  of  God,  therefore,  cannot  be  inco7iJI/l- 
entf  nor  counter aB  itfelf. 

7.  On  fuch  a  fubjefct  we  ought  to  fpeak  and  hear 
with  holy  caution— never  attempting  to  be  wife  above 
what  is  written— -never  daring  "to  darken  counfel 
by  words  without  knowledge." 

Mindful  of  thefc  remarks  we  will  proceed  to  fome 
illuftration  and  ufeful  improvement  of -our  fubjeft. 
We  will  endeavor  to  anfwcr  objeftions— ufe  the 
form  of  found  words,  and  appeal  to  the  law  and  the 
it\k\mciny--difclaimins;  every  Jentiment  contrary  to  the 
tenor  cf  fcripkire—and  to  the  doctrine  of  falvation  by 
regenerating  grace,  through  fantlijication  and  the  be- 
liej  of  the  truth. 

J.  All  things  were  created  according  to  the  pur p  of e 
of  him  who  workcth  all  things  after  the  counfel  of  his 
ewn  wilt„  * 


Our  knowledge  of  the  original  ftate  of  the  world, 
and  of  men,  mu{t  be  derived  from  reafon— from  the 
world  as  we  find  it—and  from  revelation. 
L  Reafon  teaches  us  that  a  God,  benevolent  and 
^vife,  creating  a  world  to  be  inhabited  by  men  who 
were  made  to  be  happy  as  the  offspring  of  God,, 
would  be  rtiijde  entirely  good,  without  any  mixture 
of  evil.  So  mankind  in  all  ages  have  believed  that 
God  made  man,  and  the  world,  for  his  ufe  of  inflruc- 
tion  and  trial.  In  proof  of  this,  we  find  the  poets, 
and  hiflorians  ©f  every  age  and  nation  celebrating 
the  virtues  and  happineis  of  she  golden  age.  Equal- 
ly have  they  lamented  the  vices,  and  mileries  of  fuc- 
ceeding  agesjcach  of  which  grew  more  vicious  than 
the  former. 

The  knowledge  and  experience  of  men  unite  to 
prove  the  prefent  ftate  of  the  v/orld  very  different 
from  what  reafon  and  revelation  declare  it  tuai,  AH 
parts  of  the  natural  v»'orld  exhibit  evident  maiks  of. 
abetter  ftate,  and  univerfal  diforder,  arifing  from 
fome  ruinous  caufe. 

Thunders  rend  the  heavens— earthquakes  rock 
the  world.  The  atmofpb^ere  is  infefi.ed  with  pefti- 
ience  and  agitated  by  de(lru61ive  ftorms-  the  earth 
produces  the  thiftle  and  vegetable  poifons  in  fj)on- 
taneous  and  vaft  profufion  ;  while  the  precious  har- 
veft  is  often  blafled--f^o  goad  is  attainable  without 
toil— no  enjoyment  vv^ithout  its  attendant  or  confe- 
quent  pain— no  point  of  rejl  or  fecurity  is  left  fur 
man— the  animal  world  is  hoftile  and  ever  plunder- 
ing his  ftores—enmity  and  war  reign  univerfal  in 
the  animal,  the  human,  and  the  chrijlian  v/orld. 

"  But  it  was  not  fo  in  the  beginning." 

Revelation  declares  that  the  Creator  furveyedhis 
works  and  pronounced  them  good— -and  very  good— 
in  their  feparateparts.ar.d  compleat,  connededwhole. 

Is  man,  then,  ai  wejind  him,  the  offspring  of  God  ? 
and  is  this  the  world  once  tnade  perfedly  good  ar;d 
put  under  mz^i^  dominion  ? 


Tbis  is,  indeed,  the  world,  though  changed  from 
paradile  to  a  region  of  mifery  and  death— W-'c  arCy  in- 
deed^ his  offspring^though  deplorably  fallen  ! 

But,  whence    thefe   changes  ?    and  this  awful  rev 
verfe  ?  Revelation  anfwerj,  "  Bv  one  maiv  fin  enter- 
ed into  the  world  ;  and  death  byjin.'* 

The  whole  creation  groaneth  to  be  delivered  ffom 
the  curfe  and  confequent  miferies  of  fin. 

Is  not  the  counfel  of  God,  fruftrated  and  his  will 
counteracted  ?  I  anfwer,  God's  command  is  brok- 
en ;  but  his  plan  not  difconcerted  ;  for  when  he 
promifed  life  to  obedience,  he  was  prepared  to  be- 
llow it— when  he  threatened  death  to  rebellion,  he 
was  prepared  to  inflift  it. 

On  the  rebellion  of  man  the  nature  of  things  and 
animals  was  changed.  "  Curfed  is  the  ground  for 
thy  fake  :  thorns  alfo  and  thillles  fhall  it  bring  forth 
unto  thee." 

St.  Peter  mentions  "  natural  brute  beafts  made  to 
be  taken  and  deftroyed,"  which  was  no  part  of  the 
original  plan  when  every  green  thing  was  for  their 
meat,  and  for  the  fuftenance  of  man.  Under  this 
clafs  we  may  rank  all  noxious  and  poifonous  animals, 
too  vile  to  be  named,  but  well  calculated  to  humble 
the  living  apoftate,  and  devour  this  vile  body  of  fm 
when  dead.  The  ferpent  was  filled  with  enmity, 
and  envenomed  with  poifon;  which  fhall  ceafe  when 
all  men  fhall  know  and  obey  their  God.  See  Ifaiah  xi. 

The  objector  may  here  fay— If  this  apoilacy  took 
place  after  the  counfel  of  God's  own  will,  it  could  not 
have  been  otherwife.  It  was  by  necef/ity—viho  hath 
refifledhis  will  ?— Almighty  power  wight  have  prevent 
ted  the  fall 

In  anfwer  to  this  we  fay— It  was,  indeed,  the  di- 
vine will,  not  to  prevent  the  fall :  but  it  was  direHre- 
hellion  to  tranfgrefs  the  command. 

Can  the  power  of  God  countera6l  his  wifdom, 
truth  and  juflice  ?  Or  controulthe  will  Uft  free  by 
his  determinate  counfel .?— Again—Did  God,  with 


whom  guile  is  impoJjihU^  delude  Adam  with  a  promife 
of  life  on  condition  o^  impajjibk  obedience  ?  Or  did 
the  Ahnighty  forbid  unavoidable  tranfgreflion  on  pen- 
alty of  a  death  eternal  ?  Let  confcience  draw  the 
qonclufior:,  and  declare  the  anfvver. 

II.  In  the  providential  dnd  moral  government  of  the 
worlds  all  things  are  ord<'red,  executed,  and  Juffered  ac- 
cording to  the  purpofe  of  God,  who  worketh  all  things 
after  the  counfel  of  his  oiun  xvill. 

The  inanimate  parts  of  the  world  are  fenfelefs,  and 
fabjefts  of  no  other  government  tlian  abfulute  con- 
trol. Certain  laws,  therefore,  uniform  in  every 
place  and  age,  regulate  all  the  movements  of  the 
material  and  vegetable  world.  Thefe  laws  are  fuf- 
pended  at  the  Creator's  will  :  fo  rain  inceiTant  fliall 
fall  for  forty  days  to  drown  a  guilty  world,  but  be 
fufpended  for  years  to  puniih  Ifrael  with  famine. 
Fire  in  the  furnace  fevcniimes  heated  fball  not  finge 
the  holy  captives  of  Babylon,  though  it  Hew  their  ex- 
ecutioners. 

There  is  a  government  of  the  animal  rvorld  fuited 
to  the  animal  under/landing  granted  to  moft  creatures, 
but  dejiied  to  the  OOrich  "  which  Godhalh  depriv- 
ed of  wifdom."     Job,  xxxix,  16,  17. 

The  general  laws  of  animated  nature  are  under 
divine  control  alfo;  for  the  fame  lions  deftroyed 
the  accufers  of  Daniel,  but  not  that  holy  man. 

Neither  the  inanimate  or  animal  world  can  be  the 
fubjeBs  of  moral  government. 

The  moral  governvient  of  the  rational  world  is  ad- 
miniftered  upon  different  principles  ;  and  fuited  to 
the  rational  nature    and  immortal  exiftence  of  man. 

The  infpiration  of  the  Almighty  hath  given  him 
underftanding,  and  freedom  of  will  :  therefore,  he 
is  made  accountable  for  his  moral  condu6l. 

The  confequencesof  his  choice  and  v/orks  are  ev- 
erlafling  ;  and  ferious  beyond  expreflion.  Human 
virtue  is  an  afl  and  habitual  choice  of  hoiinefs; 
and  to  the  holy  chariictcr  God  hath proviifed  the  gift 


«f  eternal  life.  Man's  fin  is  alfo  an  a£l  and  habitu- 
al choice  of  vice  ;  and  the  wages  of  this  voluntary  con- 
traH 'Are:  death  eternal. ---It  men  finally  lie  down  in 
foiTow  and  everlafting  burnings,  the  fire  unquench- 
able arifes  hom /parks  of  their  czun  kindling. 

If  (he  b  ackneis  of  daiknefs  be  the  fiiial  portion  of 
finful  men,  it  is  the  confcquence  of  their  hatred  to  the 
light  that  difcovers  and  reproves  their  fin. 

«  O  !    Ifrael,  thou  haji  aejhoyid  thyjelf  !"     ■ 

Opportunities  to  gain  wildom  and  pra8ical  holi- 
hefs,  wiih  time  to  improve  them,  are  given  to  every 
man.  "  God  fliall  judge  the  righteous  and  the 
wicked  ;  for  tliere  is  a  dme  for  every  purpofe,  and 
for  every  work." 

Of  the  appointed  day  of  judgment  "^  he  hath  giv- 
en affurance  to  all  men.''  The  heathen  fhew  the 
work  of  the  law  written  on  their  heart  ;  their  cori- 
fcience  alio  bearing  witnefs.  '' As  many  as  have 
finned  without  lav;,  fhail  alfo  perifh  without  law  5 
and  as  many  as  have  finned  in  the  law,  fiiail  be 
judged  by  the  law  j  in  the  day  when  God  fhall 
render  10  every  man  according  to  the  deeds  he 
haih  done  in  the  body.  Thofe  to  whom  God 
hafh  fpoken  in  thefc  laft  days  by  his  Son,  fhall  be 
judged  by  his  gofpeK"  Thus  v/c  find  numeroMs  and 
clear  declarations  of  the  counfel  cf  God's  own  will 
in  his  moral  government  of  the  heathen,  jewifh  and 
chriftian  world,  in  the  dirpenfation  of  the  means  of 
grace  iivid  trial  in  this  world;  and  ihe  rewards  and 
puniiliments  of  eternity. 

The  queiiicn  may  here  arife — Are  men,  by  this 
freedom  of  choice  made  independent  of  God  ? 

They  are  not— they  cannot  be  fo  ;  for  in  God  they 
live  and  move  and  have  their  being. 

Theexercife  of  all  their  powers  of  natural  and 
moral  aftion  are  abfoluiely,  and  every  moment,  de- 
pendent on  their  Maker.  Nebuchadnezzar's  wnder- 
ihnding,  and  Ahithophel's  counfel  may  be  taken 
aiway---Jeroboam's    hand   be   withered— Zechanali 


I.® 

be  dumb—The  AfTyrians  blind  at  God's  fovereigS 
plcafure.  "  A  man's  heart  devifeth  his  way,  but  the 
Lord  direBeth  his  Jifps."  "  Surely  the  wrath  of  man 
—freely  ading  out  his  rcbdlious  heart  --fhail  praife 
thee;  the  remainder  of  wrath  flialt  thou  reftrain." 

When  the  wicked  are  to  be  puniflied,  or  the  right- 
eous chaftifed,  nothing  more  is  neccflary  for  the 
prompt  execution  of  this,  than  to  talie  off  reftraints, 
and  let  loofe  the  legion  of  demons  with  their  human 
accomplices.  Even  the  lying  fpiritbows  to  the  Lord 
to  obtain  leave  to  deceive  the  prophets  of  Ahab  ? 
and  Satan  with  his  legion  pray  that  they  moy  enter  the 
Jwine.     Abfalom  is  eager  for  intrigue  and  paricide. 

In  the  awful  event  of  the  Saviour's  crucifixion  he 
was  delivered,  into  the  hands  of  men  and  the  powers 
of  darknefs. 

The  unrejlraimd  malice  of  Satan  put  it  into  the  heart 
of  Judas  to  betray  the  Lord— Judas  "  inftigated  by 
the  Devil,"  fold  his  blood— the  priefts  bought  it— 
the  Jews  faid  "  his  blood  be  on  us,  and  our  chil- 
dren, and  crucified  Jefus  their  God  and  King. 

All  thefe  volunteers  in  their  chofen  and  infernal 
work  were  left  unreflrained-  -their  driving  is  lik.e 
that  of  Jehu  executing  vengeance  in  Jezreel. 

That  there  was  a  neccffity  that  Aiefiiah  fhould 
be  cut  off  for  the  fins  of  the  people,  is  clear  ;  for 
«' without  the  (bedding  of  this  blood  there  could  be 
no  remiffian  of  fin  :"  but,  that  necejfity  was  laid  upon 
men  to  do  this  with  wicked  hands  cannot  be  admit- 
ted ;  for  it  would  cancel  their  guilt.  The  mariner 
neither  raifes  nor  conrro's  the  wind  that  wafts  his 
fhip— he  drives  not  the  tide  that  floats  his  merchant 
dize.  Tides  take  their  courfe ;  winds  blow  as  they 
will;  while  the  mariner  and  the  merchant  ujethem 
for  their  purpnfes  oj  trade.  So  men  alt  freely  ;  they 
choofe  the  courfe  of  aHion  :  God  leaves  them  to  purfiie 
their'coiirfc,  dnd  for  wife  purpofes  delivers  men  int§ 
their  hcndi  for  corredion  or  merited  deftru6lion. 


LI 

Of  Job,  God  faid  to  Satan,  aUthat  ke  hath  is  ik 
ihinc  hand  :  and  J^Jus  was,  as  he  foretold,  accord- 
ing to  the  determinate  counfel  of  God,  delivered  into 
the  hands  of  men  to  be  Jcourged  and  cruajicd. 

In  the  hour  of  a^ony  the  Saviour  faid,  "  This  is 
your  hour,  and  the  power  of  darknefs."     Luke  xxii. 

53- 

HI.  In  the  difp?nfGticn  of  the  means  of  grace^ 
here  and  the  gifts  cf  etc  nal  life  hire  after,  God  worketk 
all  things  after  the  counfel  of  his  own  zviU. 

What  that  counfel  is,  the  word  and  the  providence 
of  God  manifeltly  declare. 

T.  The  eternal  covenant  of  redemption  was 
made  with  the  Son  that  he  fliould  become  man-  - 
be  obedient  unto  death— make  his  foul  an  of- 
fering for  fin---be  raifed  from  the  dead  and  ex- 
alted to  the  right  hand  of  majefiy  on  high.-  That 
he  fliould  fee  of  the  travail  of  his  foul-be  fausHed 
in  bringing  many  fons  to  glorv--that  his  kingdom 
Ihould  be  univerfal  and  everlafting.  At  his  refur- 
redion,  accordingly,  '•  all  power  in  heaven  and  earth 
was  given  unto  him."  When  the  faithful  and  true 
"witnefs  revealed  to  John  the  things  which  fliould  be 
hereafter,  he  faw  "a  multitude  which  no  man  could 
TiUraber,  of  all  nations,  and  kindreds,  and  people, 
and  tongues"  afcribing  their  faivaiionto  God  and. 
the  Lamb.     Rev.  vli.  9. 

2.  It  is  the  declared  counfel  of  God  in  his  word, 
and  fulfilled  in  his  providence,  that  h.is  laws,  with 
their  rewards  and  punifiiments,  fliould  be  fo  clearly 
made  known  to  all  men,  as  to  leave  even  the  heath- 
en without  excufe,  when  they  knov/  God,  by  his 
works,  and  glorify  him  not  as  God.  Rom.  i.  21. 
That  his  ftatufes  in  the  written  law  fhould  be  made 
known  unto  Jacob,  and  his  teilimonies  unto  Ifrael. 

That,  in  the  latter  ages  of  the  world,  grace  and 
truth,  with  fuperior  fplendor,  fhould  come  by  Jefus 
Chrift  ;  and  that  life  and  immortality  Ihould  be 
Wought  to  light  by  the  Cofpei. 


3.  It  is  the  counfel  of  God,  declared  in  his  word 
and  fulfilled  in  his  providence— thai  pl-ofperity  and 
adverfity  fliai!  be  (et  before  men,  in  this  their  ftate 
of  trial  and  moral  difcipline.  We  find,  according- 
ly, the  threads  of  forrow,  toil  and  fufferin^  inter- 
woven with  all  the  days  of  nian^s  vain  life  which  he 
fpendeth  as  a  fhadow.  The  ground  is  accurfed  f<^r 
his  fin---he  is  of  few  days  and  fall  of  trouble.  Yet 
the  tender  mercies  of  a  long  I'ufFering  God,  who  does; 
x\oi  willinp.ly  afBitl  and  grieve  the  children  of  men, 
are  witneffed  by  all  living. 

Precious  promifes  allure  him  to  piety  and  heaven, 
—  while  a  hoft  of  troubles  and  terrors  urge  his  trem- 
bling foul  to  an  almighty  Saviour. 

4.  Ii  is  the  declared  counfel  of  God,  that  hia 
good  fpirit  fliail  drive  with  men  in  this  courfe  of 
difcipline;  but  not  always,  for  he  will  withdraw  af^ 
ter  long  refiftance. 

The  charge  of  Stephen  againfi  Ifrael  mav  be  ap- 
plied to  all  incorrigible  finners—"  Ye  do  always  re- 
iift  the  Holy  GhoIL"  God  has  promifed  the  holy 
fpirit  to  them  that  afk.  him--The  water  of  life  fhall 
be  given  freely  to  the  ihirfty ;  the  bread  of  life  to  the 
hungry. 

To  ail  who  feek  by  patient  continuance  in  well 
doings  God  will  render  glory,  honor  and  eternal  life. 

This  proclamation  is  made  unto  ail  men  without 
any  exception — Their  fi^ns  when  confeffed  and  for- 
fakeujiliall  be  no  bar  in  the  way  of  their  happinefs 
or  God's  boundlefs  mercy.  Whofoever  cometh  to 
the  Saviour  fliall  in  no  wife  be  c aft  out.  All  thef? 
promifes  are  made  in  the  language  of  truth--repeaie4 
with  precept  upon  precept,  fo  clear  and  indifputable, 
that  no  man  of  common  information,  rational  and 
honeft,  can  either  mifunderltand  or  deny. 

5  That  God  in  the  difpenfation  of  juftice,  is  no 
refpeQer  of  perfons— long  fulFering  -is  flow  to  an, 
ger,  and  abundant  in  goodnefs  and  mercy,  not  choof- 
ing  that  any  Ihould  perifh,  but  that  all  fhould  conie 


<3 

to  the  knowledge  of  the  truih  and  be  raved.---That 
he  hath  no  pleafure  in  the  death  ofthe  wicked,  but 
rather  that  he  fhould  turn  and  live  :  yet  he  v;iil  by 
no  means  clear  the  guilty. 

To  the  truth  of  this,  the  Almighty  has  fworn  by 
his  own  eternal  cxiilence,  in  the  prophet  Ezckiel 
<'  As  I  live  Taiih  the  Lord."— The  fcriptures  cannot 
be  broken;  fooner  (l:iall  heaven  and  earth,  and  all 
creation  return  to  nothing  ;  than  one  iota  pafs  from 
the  law. 

Eut,  is  it  not  faid--He  hath  mercy  on  whom  he 
will  have  mercy?  It  is  indeed  To  written  ;  and  blefs- 
ed  be  God  for  this  only  fou^idation  of  hope.  Mercy 
is  unmerited  favor  to  the  guilty.  No  injuflice  or  psir- 
liality  i.sfhewn  when  that  mcrcv  is  equally,  and  on 
the  condition  of  acceptance,  offered  in  the  gofpe!,  to 
every  creature.  T'^e  ground  of  condemnation  is  this 
—  light  hath  come  into  the  world  ;  but  they  will  not 
come  into  that  light.— It  is  a  faithful  faring  and 
worthy  of  all  acceptation,  that  Jefus  Chrift  came  in- 
to the  world  to  favc  fmners  ;  and  to  thofe  who  re- 
je6t  him,  he  faith,  *'  Ye  -will  not  cotnc  unto  me  that  ye 
may  have  life.'' 

6.  It  is  the  declaimed  counfel  of  God— that  from 
eternity  he  hath'  known  and  chofen  the  godly  for 
himfelf--that  they  are  the  eleft  according  to  the 
fore-knowledge  of  God,  chofen  to  falvation  in  Chrift 
Jefus--through  fanOifiication  of  the  fpirit,  and  the 
belief  of  the  truth.  Rom.  vii.  9.  10.  2  Thefs.  ii.  13. 
We  have  before  dated,  that  as  there  can  be  neither 
memory  of  the  pad,  nor  deliberation  in  the  divine 
mind;  fo  there  may  be  no  difference  between  de- 
cree and  fore-knowledge.  The  unerring  fpirit  direct- 
ed the  Apoftle  to  place  every  part  of  this  bright  chain 
of  ekUing  love^  and  falvation  in  its  proper  place. 
Whom  he  did  foreknow,  &c.     Rom.  viii.  29,  30. 

7.  It  is  the  declared  counfel  of  God,  that  he  hath 
appointed  a  day  in  which  he  will  judge  the  world,  by 
the  Son  of  man  whom   he  hath  ordained.      In  this 


final  decifion,  that  every  man,  without  refpeB  of  per- 
fons,  fhall  be  judged  according  to  the  deeds  done 
in  the  body,  whether  they  be  good  or  evil.  That  this 
judgment,  like  fire,  (hall  try  every  man's  work  what 
it  is— That  (he  judge  will  render  to  every  man  ac- 
cording to  his  deeds— to  thein  who  by  patient  con- 
tinuance in  well  doing  have  fouoht  faivaiion,  he  wilS 
render  eternal  life  ;  but  to  them  that  obey  not  the 
truth,  he  will  render  indignation  and  wrath,  tribula- 
tion and  anguifli  upon  every  foul  of  man  that  doeth, 
evil. 

8.  It  is  the  declared    counfel  of  God-that  the 
different  degrees  of  guilt  and  goodnefs,  in  the  works, 
of  men,  fiial!  determine  the  differefit  degrees  of  final 
punifiimefit  and  reward. 

For  this  purpofe  the  books  Hiall  be  opened,  and 
the  fubjetls  of  each  difpenfation  of  the  knowledge 
and  the  means  of  falvation  be  accordingly  judged 
out  of  thofe  things  which  are  written  in  the  books. 

They  who  are  without  law  fliall  be  judged  without 
law--  they  who  are  under  the  law  fhail  be  judged  by 
the  law--and  they  who  are  under  the  gofpel  fhall  be 
judged  by  the  gofpel. 

Where  much  is  given^  much  will  be  required. 
The  heathens,  who  do  by  the  light  of  nature,  the 
things  contained  in  the  law,  fhall  rife  up  in  judg- 
ment, and  condemn  thofe  who  would  not  come  to 
the  light.  It  fhall  be  more  tolerable  for  Sodom  and 
Gomorrah,  than  for  Beth faida  and  Capernaum. 

Nothing  can  be  more  clear,  according  to  the  fcrip- 
tures,  than  this,  viz.  that  the  habitual  temper  of  the 
mind,  manifefled  by  words  and  deeds,  under  the  dif- 
penfation of  knowledge  more  or  lefs  clearly  declar- 
ing the  will  of  God,  muft  determine  the  degrees  of 
guilt  orholinefs,  and  confequent  punifliment  or  re- 
ward in  every  one's  final  doom.—"  Are  not  my  ways 
e^ual^  faith  the  Lord  ?  Arc  net  your  ways  unequal  ?" 

Men  who  complain  that  thefe  ways  of  God  are 
not  equal,  and  men  of  honefl  inquiry,  may  afk  the 
following  queflionsj and  raife  the  following  objeQions 


16  the  doBrine  advanced  in  the  foregoing  difcourfe^ 

Q.  1.  Is  not  God  partial  and  a  refpe^er  of  per- 
fons,  in  giving  Ibme  individuals,  and  fome  nations 
and  ages  of  the  world  more  light  than  others  ? 

Anfwer.  Men  call  their  gifts  their  own,  though 
all  they  have  belongs  to  God.  Will  they  complain 
•when  God,  with  infinitely  better  right  and  fupreme 
wifdom,  difpenfes  the  bleffings  of  his  mercy  to  the 
guilty  ?  Light  enough,  if  well  improved,  is  given 
to  every  man.  More  light  to  thofe  who  mifimprove 
what  they  have,  can  not  rationally  promife  any  thing 
but  increafed  guilt.  When  all  have  a  Jufficiency^  none 
ianjiiJHy  complain  o/.God,  whofe  ways  are  equal.  Di- 
vine gifts  are  difpenfed  with  infinite  wifdom  by  him 
who  feeth  not  as  man  feeth,  nor  judgeth  according  to 
outward  appearance. 

Q.  2.  Do  not  men  who  ule  the  means  of  grace 
with  diligence,  fail  of  the  grace  of  God,  while  others 
among  the  abandoned  become  the  fubjefls  of  his 
fpecial  favor  ? 

Anfwer.  God  is  the  rewarder  of  thofe  that  dili- 
gently feek  him. 

I  can  produce  no  inftance  from  fcripture,  nor  do 
1  believe  any  one  can  be  found  in  the  experience  of 
mankind,  wherein  God  did  not  draw  nigh  to  thole 
that  draw  nigh  to  him  :  Nor  yet  wherein  light  and 
grace  were  refufed  to  him  who  renounced  fm,  and 
fought  falvationyroTOy^n. 

Objeftion  3.  But  no  man  can  come  unto  the  Sa- 
■vlour  except  the  Father  draw  him  ?  Why  doth  he 
yet  find  fault  ? 

Aniwer.  Men  are  drawn— 2iT\,A  by  the  abandant 
long  fuifering  and  mercies  of  God.  Knoweft  thou 
nor,  O  man,  that  the  goodnefs  of  God  leadeth  thee 
to  repentance  ?  Rewards,  that  eye  hath  not  feen,  nor 
ear  heard,  and  eternal,  are  freely  offered,  with  ail 
needed  grace,  to  encourage  the  finner,  and  allure 
him  to  holinefs.     "  The  tender  mercies  of  God  are 


i6 

ever  all  liis  works,  and  the  earth  is  full  of  his  good- 
nefs," 

But  thou  trtafurejl  up  unto  thyfdf  wrath  againil  the 
day  of  wrath. 

Objection  4.  But  thefe  offers  do  not  appear  to  be 
made  in  fincerity  ;  hnce  the  fcripture  declares  it  is 
not  of  him  that  wi'leth,  nor  of  him  that  runneth  but 
of  God  that  flieweth  mercy.  It  is  the  determination 
of  God  not  to  (hew  that  mercy  j  and  16  it  his  will 
that   they  fhou'd  perifli. 

Arf'A'er.  Nay-but  Oman  I  who  art  thou  thst 
rcplitft  in  contradiflion  againft  Goi  ?■- The  golpel 
and  the  Prophets  fliall  aniwer  thee.  The  Lord  is 
not  willing  that  any  fhould  perifh;  but  that  all  {houid 
come  to  repentance.  2  Pet.  iii.  9.  1  Tim.  ii.  4. 
Ezr^k.  xxxiii.  11. 

The  fcriptnres,  written  to  direft  the  millions  of 
plain  men,muft  be  written  in  the  language  of  plain  f.n- 
ccritVj  and  unequivocal  truth.  It  is  impoflibie  for 
God  to  lye.  Take  heed  to  thy feh'^.  and  to  thy  fafety. 
The  ground  whereon  thou  liandeft  is  holy.  One 
{Icp  farther  mig^it  be  blafphemousj  and  unpardona- 
ble iJuilt. 

When  Jacob  obtained  the  birthright  blefling,  it 
was  not  given  to  Efau,  who  ran  for  the  vmfon  ;  nor 
was  it. .given  accordin^^  to  the  ixnll  oj  Ifaac.—\  know 
not  by  what  authority  this  palfage  was  ever  applied  10 
earncfl  feekers  of  falvaiion. 

Objjttion  5.  But  the  fcriprure  faiih.  God  cre- 
ates men  for  eternal  deilruction,  makir.g  vcflels  of 
efernal  wrath  and  mercy  ^  juil  as  the  potter  makes 
his  v(  Ifets  of  the  fame  ciay,  fome  for  honor,  and  feme 
fordifhonor.      Can  clay  refill  Omnipotence? 

AnCwer.  And  dart,  any  raan Jefioujly  jay  thn^  be- 
caufe  God  faid  to  Jeremiah  go  dowri  lo  the  potter's 
houfe.  and  fay  to  the  notion  of  Jjrael  '•  Are  ye  net.  0  f 
houfe  of  Ifrael,  in  my  hand,  as  cla\  in  the  hand  of  the 
potter  ^  Cannot  I  do  zviihyQii  as  this  potter  I" 


This  refers  to  national  dependance,  and  ginh,  which 
mun;  be  puniflied  with  national  calamities  on 
earth,  for  nations  exift  not  in  eternity.  Will  any 
affertthis  becaufe  God  faid  of  Pharaoh  "  For  this 
purpofe  have  I  raifed  thee  up"— ^A^i!  is,  to  be  a  king^ 
thai  I  might  mani/e/l  my  power  on  earth  ?  The  eternal 
mifery  of  Pharaoh,  in  eternity  where  navions  are  no 
more,  would  not  manifeft  God's  power  on  earth  ; 
therefore,  his  eternal  de/lrvMion  could  not  be  here  in- 
tended, as  the  fuhjeft  of  the  divine  will  and  counfel. 

Objcaion.  6.  I'.ut  the  fouls  of  men,  even  before 
they  are  born,  and  have  done  good  or  evil,  are  the 
objetls  of  divine  hatred,  that  the  purpofe  of  God 
according  to  eledton  (and  reprobation)  might  Hand  ; 
for  it  is  written,  Jacob  have  I  loved,  and  Efau  have 
I  hated,  that  is,  predejfinated  to  eternal  death. 

Anfwcr,  How  readeft  thou,  O  !  Obj.e6>or  ?  Un- 
derftandeft  thou  what  thou  readeft  P  -My  bible  tells 
me  no  fuch  thing.  It  is  not  pofliblc  that  God,  the 
father  of  the  fpirit,  who  is  no  refpefcter  of  perfons,  and 
jadgeih  every  man  according  to  his  works,  Oiould  fo 
hate  the  works  cf  his  hand.  Turn  to  ihofe  paflage-s 
read  them  again  and  again.  It  is  not  faid,  Jacob 
have  I  Icvedami  Efau  have  I  hated  before  they  were 
.horn.  This  zva.yfaid  thirteen  hundred  years  after 
their  death,  in  the  prophet  Malachi,  concerning  the 
r.ation  IfraeU  whom  God  had  eminently  profpered— 
and  the  nation  Edcm,  or  Efau,  whofe  heritage  God 
had,  in  his  jufl  aoger  for  their  national  fins,  "  laid 
wafte  for  ihe  dragons  of  the  wildernefs."  This  is  Jaid, 
before  the  children  were  born  ;  "That  the  elder 
flvould  ferve  th?  younger."  Compare  this  quotation 
of  the  Apoftle  with  Gen.  :cx.  23.  defcribing  two  na- 
tions and  of  different  charatlers— two  manner  of 
people,  and  ihe  elder  people  (hall  ferve  the  younger 
people,  which  v;as  fulfilled  eight  hundT-ed  years  af- 
ttr,  when  David  putgarrifons  in  Edom,  and  fubjeft- 
ed  them  to  tribute.  The  fcriptures  are  the  beft  and 
only  interpreter  of  ihemfelves, 
C 


ObjeQion.  7.  But  God  hath  made  all  things  fcf!" 
himfelf ;  and  even  the  wicked  for  the  day  of  evilj 
that  is,  of  eternal  deftruftion.     Prov.  xvi.  4. 

Anfw'er.  God,  who  in  his  wife  providence  mak- 
€th  the  rich  and  the  poor,  the  honorable  and  dif- 
honorable  in  this  zvorldi  maketh  the  tabernacles  of 
the  wicked  to  profper,  and  aids  the  impious  to  raife 
thenifelves  to  the  throne  of  power,  to  prepare  them 
for  the  fignal  monuai*ntvS  of  his  juftice  in  the  day  of 
evil,  {h&i  is,  the  day  of  calamity  and  temporal  dejlruc- 
tion. 

ObjeQion.  8.  But  ftill  there  are  difliculties  attend- 
ing this  plan  of  underftanding  the  fcriptures  ? 

Anfwer.  There  may  be  more  and  greater  diffi- 
culties upon  any  oiher  plan.  While  we  know  but 
in  part,  and  fee  through  a  glafs  darkly,  we  muft  ex- 
peft  to  mee<  with  diiiiculties.  Great  is  the  myftery 
of  godlinefs. 

The  mifimprovements,  and  proper  improvements 
of  our  fubje6l  now  remain.  Men  often  mifimprove 
this  fubjetl,  as  follows  : 

1.  Ail  things  future  are  determined  after  the 
eounfel  of  his  will.  He  is  of  one  mind,  and  none 
can  turn  hira.     Prayer  then  is  of  no  avail. 

We  anfwer,  God  is  of  one  mind,  and  that  mind  n 
declared.  He  that  feekethiliall  find.  Allvand  thou 
fhalt  receive.  It  is  therefore  unchangeably  decreed, 
that  he  that  feekethj  in  the  appointed  way  Ihall  find» 
God  is  "  the  prayer  hearing  God,"  therefore,  it  is 
the  unalterable  appointmeni  of  God  to  anfwer  pray- 
er. The  prayer  of  the  righteous  isforefeen,  and  an 
anfwer  provided,  before  it  is  offered,  as  in  the  in- 
itance  of  Hezekiah  againft  Sennacharib. 

2.  If  1  am  to  be  faved,  I  fliall  be  faved  1— 
if  1  am  to  be  loft,  I  fiiall  be  lolt,  let  me  do  what 
I  will.  I  may  live  as  1  choofe.  It  will  make  no 
difference. 

Anfwer.  You  may  live  as  you  choofe,  for  God 
hath  fet  obedience  and  life,  difobedience  and  deatk 


H 

before  you  ;  and  by  his  determinate  counfei  leu  yoa 
to  the  freedom  of  your  own  will.     But  what  you  do 
zuilhnake  an  infinite  and  tverlajiing  di^trcnce  in  your 
Juture  ejlatt. 

If  you  are  chofen  to  falvation  hereafter,  it  is  be- 
caufe  you  will  choofe  holinefs  here,  and  leek,  eternal 
life  by  the  patient  continuance  in  well  doing.  If 
the  end  be  decreed,  the  means  of  fanBirication 
through  the  belief  of  the  truth  are  alfo  decreed.  If 
you  are  predeftinaied  to  eternal  death,  it  is  not  be- 
caufe  God  defires  your  deftru£lion--it  is  not  be- 
caufe  you  are  finners  ;  but,  becaufe  you  wi!l  not 
confefs  and  forfakc  your  fins.  It  is  not  becaufe 
you  are  in  ignorance  and  darknefs  ;  but  becaufe  you 
will  not  come  to  the  light  that  your  ^Qcd^?,  may  be 
reproved,  confeffed  and  forfaken.  The  ccuiifcl  of 
God  conneBs  the  charaBer,  means,  and  end,  injeparably 
together. 

3.  All  things  are  known  to  God  :  confequently 
my  future  eftate,  whether  I  am  to  be  faved  or  loO,  is 
known  to  him  ;  and  what  he  knoweth  rnuft  take 
place.  Nothing  I  can  fay  or  do  will  make  any  al- 
teration. 

Anfwer.  All  things  are  indeed  and  muft  be 
known  to  God.  But  how  are  they  known  ?  They 
are  known  as  the  confequences  of  your  own  choice 
and  conduft.  Whether  yovi  will  go  on  in  fpiritual 
floth,  complaining  of  your  hard  fate,  till  the  light  oF 
eternity  (hall  flafli  conviftion  and  horror  into  your 
underftanding,  we  know  not.  Whether  you  will 
grieve  and  refift  the  fpirit  till  he  will  ftrive  no  morcj 
man  cannot  tell,  but  God  knoweth.  God  alfo  know- 
eth whether  you  and  your  families  are  to  live,  and  be 
fed  and  warmed  through  the  feverities  of  the  com- 
ing winter.  And  what  God  knoweth  will  come,  ta 
pafs. 

Why  did  you  plant  your  fields,  and  fow  your 
wheat  and  barley  ?  Why  prepare  your  wool  and  your 
iax-your  dwelling  and  your  fuel  ?    Why  ?   For 


2^ 

this  beft  of  rcafcns,  wc  knovr  that  if  God  knoweiht 
that  we  arc  to  live  in  health  and  comfort,  it  is  in  the 
life  of  means.  He  is  an  idiot  or  a  madman,  who  thinks^ 
or  who  afts  othcrvvife.  Are  the  folly  and  diflraOion 
ofnegleft  in  the  affair  of  your  falvation  lefs  clear 
and  deiku6live  ?  Surely  not  :  but  greater  as  the 
foul  and  eternity  are  more  important,  than  time  and 
the  body.  When— O  !  when  !  will  men  exercife 
the  fame  common  fenfe,  and  praBical  wifdom  in  la- 
boring for  the  meat  that  endureth  to  eternal  life  I 
Be  not  deceived,  then  ;  for  God  cannot  be  mocked. 
Whaifocver  a  man  foweth,  ihalffiall  he  alforeap. 

In  the  iuiprovcraent  of  our  fubje6t  we  infer, 
a.  Th'ji  the  zvays  of  God  in  creation  are  equal. 

In  all  the  created  forms  of  dull,  the  gift  of  being, 
its  continuance  and  its  death  may  be  ordered  ac-v 
cording;  to  the  Creator's  fovereign  pleafure  ;  for  no, 
injury  is  dowG:  it:  and  from  all  we  can  judge  of  the. 
nature  and  ilate  of  his  creatures,  who  filleth  the  earth 
with  his  goodnefij  their  condition  is  better  than  non* 
exiilencc. 

2.  In  the  providential  govemnuni  of  the  world  God's- 
•n) ays  are  equal.  No  injury  can  be  done  his  crea- 
tures in  ihe  adverfiiies  and  calamities  that  men  by  fin 
bring  upon  ihemfelv.es  ;  or  thofc  which  providence 
brings  upon  them  for  their  trial  i^nd  inllruftion. 
If  the  mercies  of  God  v;hich  naturally  tend  to, 
lead  men  to  repentance,  be  raifimproved,  the 
fault  is  not  in  the  giver.  Shall  the  fun  be- 
darkened  becaufe  it  lights  the  wicked  to  iniquity  ?• 
Is  the  fire  ufelefs  becaufe  mad-men  burn  them- 
felves  ?  Is  the  fun  no  bleiTmg  to  the  world  becaufe 
it  lights  fom.e  men  tt)  their  voluntary  deliruc- 
lion  ?  /\ re  bread  and  wine  no  bieffing  becaufe  the 
luxurious  and  intemperate  thereby  dtihoy  them- 
feves?  Is  God  not  good  becaufe  mcn.abufe  his 
goodnels  ? 

3.  God's  ways  of  mercy  are  equal.  The  bleffings 
and  gift  ofeiernal  life  are  equally  and  freely  cffcrtd. 


toallwho  are  under  the  gofpel  :  zndoWsrcd  -onths> 
Jame  condition  of  acceptance- -w  the  high  and  the  lo\v 
...the  rich  and  the  poor.. .the  unlearned  and  the 
wife.. .the  leaft  and  the  greateft  iinners.  Whofoever 
will,  let  him  come  and  take  the  water  of  life  freely. 
A!l  the  world  is  giiiltv  before  God,  and  under  juft 
fentence  of  wratli.  Mercy  is  his  free  gift.  Juitiy 
may  he  have  more  abundant  mercy  on  whom  he  will, 
for  real'ons  unknown  to  us. 

4.  How  hoicndle/s  are  the  patience  and  long'  fufftving 
of  God.  His  ways  are  not  like  our  ways  :  but  far 
above  them  as  the  heaven  is  above  ihe  earth. 

5.  Our  fiihje^i  leaves  the  firmer  without  any  ground 
of  complaint.  He  choofes  his  own  courfe,  and  is  juft- 
ly  accountable  for  the  confequences.  '•  O  !  Krael 
thou  haft  deQroyed  thyfelf." 

6.  How  adorable  is  the  fuprtvie  God,  only  wife  f 
Mow  confummate  that  wifdovi  which  comprehends  at 
one  fmgle  vi&w^  all  prrfnt,  all  pajl,  and  all  poffibk 
things. 

Tills  unerring  Vv-ifdom  prefides  over  the  move- 
ments of  univerfal  nature. ..informs  every  intelligent 
creature. ..fupports  and  controuls  the  animated,  and 
material  worlds,  by  his  almighty  word. 

O  !  the  depth  of  the  riches  both  of  the  wifdom 
and  the  power  of  God.  How  unfearchable  are  his 
judgments  and  his  v>?ays,  pad   finding  out. 

7 .  Howfaje,  how  happy  is  the  whole  creation  under  the 
dirtdion  of  his  zvifdom,  and  the  proteciion  of  almighty 
power.  The  mighty  whole  is  made  up  ofall  its  connec- 
ted parts;  every  part  then  will  claim  divine  attention. 
All  his  works, yVcJTO  archangels  to  animated  atoms,  and 
from  the  beginning  of  the  creation  are  known  to  him. 
Not  one  of  them,  for  one  moment,  is  forgotten  be- 
fore God.  All  creatures  wait  upon  him  and  re- 
ceive their  portion  in  due  feafon.  God  is  light  and 
iliines  with  benificence  on  all.  His  tender  mercies 
are  over  all  his  works,  and  like  the  beams  of  his 
(un,  or  the  dew  of  hh  heaven,  ready  to  defcend  on 


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